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When Fatima (as) had exhausted all her efforts to reclaim Fadak, and found no success, she let go of her pursuit. She ceased to argue, for who could spend a lifetime demanding their rightful due? With a heavy heart filled with sorrow, she withdrew and left Abu Bakr and Umar in her silence—her anger a shadow upon them, her displeasure deep, and her heart burdened with the weight of their injustices. She remained withered away from them until her death, continuing to oppose them even after, by denying them the honour of visiting her.
With the displeasure of Fatima (as)- the mistress of the women of paradise- upon you, what righteousness could you possbily be attributed with? Was it not her who the Prophet (saw) proclaimed her as a 'part of him'? It is certainly unreasonable to imagine that the Prophet (saw) would side with the man that displeased, oppressed and angered his blessed daughter- especially considering the lofty station that he himself had attributed her with.
Despite this, Sunnis insist Abu Bakr did nothing wrong except implement the Hadith of the Prophet (saw). However, the aim of this whole series, was to solidfy the fact that Abu Bakr's hadith was indeed fabricated, and not what the Prophet (saw) had commanded. The evidences of Fatima's anger, the lack of corroboration and the various other discussions we've gone over all serve as evidences for this fact. It is implausible to imagine that Fatima (as) remained angry at Abu Bakr for allegedly following the Prophet's commands, and this would amount to disbelief (kufr) for rejecting the Prophetic commands. However, if she rejected Abu Bakr's words and believed him to be a liar, then that is equally as problematic for Sunni theology for we have a companion mistrusting the hadith of another companion, contrary to the concept of Adalat al-Sahaba (i.e. that all companions are truthful in their Hadiths).
Nonetheless, Sunnis have persisted in arguing that Fatima's anger was either insignificant or short-lasting, arguing she later changed her position. In this article, let us address these claims and analyse the truthfulness behind them.
Fatima boycotted Abu Bakr until her death
We read in Sahih al-Bukhari 3092:
Narrated ‘Aisha: After the death of Allah’s Apostle, Fatima the daughter of Allah’s Apostle, asked Abu Bakr to give her share of inheritance from what Allah’s Apostle had left of the Fai (i.e. booty gained without fighting) which Allah had given him. Abu Bakr said to her, “Allah’s Apostle said, ‘Our property will not be inherited, whatever we leave is Sadaqah (to be used for charity).” Fatima, the daughter of Allah’s Apostle, got angry and stopped speaking to Abu Bakr, and continued assuming that attitude till she died. Fatima remained alive for six months after the death of Allah’s Apostle.
It was recorded in:
As we know, whoever angers Fatima (as) has angered Rasulullah (saw), and this is famous amongst both Sunni and Shi’a books alike, such as in Sahih al-Bukhari 3767:
Allah's Messenger (ﷺ) said, "Fatima is a part of me, and whoever makes her angry, makes me angry."
Objection 1: These are the words of Zuhri
Some Sunnis argue that the hadith has idraaj, meaning extra commentary made by al-Zuhri and is not the words of ‘Aisha. In response to this we refer them to the words of al-Bayhaqi, who is quoted by Ibn Hajar al-’Asqalani to say the following in Fath al-Bari, Vol. 12, pg. 438:
وَأَشَارَ الْبَيْهَقِيُّ إِلَى أَنَّ فِي قَوْلِهِ: وَعَاشَتْ. . . إِلَخْ إِدْرَاجًا، وَذَلِكَ أَنَّهُ وَقَعَ عِنْدَ مُسْلِمٍ مِنْ طَرِيقٍ أُخْرَى عَنِ الزُّهْرِيِّ، فَذَكَرَ الْحَدِيثَ وَقَالَ فِي آخِرِهِ: قُلْتُ لِلزُّهْرِيِّ: كَمْ عَاشَتْ فَاطِمَةُ بَعْدَهُ؟ قَالَ: سِتَّةُ أَشْهُرٍ وَعَزَا هَذِهِ الرِّوَايَةَ لِمُسْلِمٍ، وَلَمْ يَقَعْ عِنْدَ مُسْلِمٍ هَكَذَا، بَلْ فِيهِ كَمَا عِنْدَ الْبُخَارِيِّ مَوْصُولًا، وَاللَّهُ أَعْلَمُ
Al-Bayhaqi indicated that the statement "and she lived... etc." contains interpolation. This is because, in Muslim's narration through another chain from Al-Zuhri, the hadith is mentioned, and at its end, it states: "I asked Al-Zuhri: How long did Fatima live after him?" He replied: "Six months." Al-Bayhaqi attributes this narration to Muslim. However, it does not appear in Muslim's narration in this manner. Instead, it is reported as connected in the same way as it appears in Al-Bukhari. And Allah knows best.
This means that the idraaj (extra commentary) of al-Zuhri does not begin up until the phrase, 'and she lived for...' or 'she remained alive for...'. If we read the hadith mentioned earlier again, it clearly shows that Zuhri's idraaj does not come until after Fatima's anger was expressed, meaning everything before was the words of Aisha herself. This is evident from the version in Musnad Ahmad b. Hanbal, Vol 1 pg. 204 - 205, Hadith # 25 which states:
فقال لها أبو بكر: إن رسول الله ﷺ ، قال : «لا نُورَثُ ، ما تركنا صدقةٌ ، فَغَضِبَتْ فاطمة، عليها السلام، فهجرت أبا بكر رضي الله عنه، فلم تزل مُهَاجِرَته حتى توفيت، قال : وعاشت بعد وفاة رسول الله ﷺ ستة أشهر.
Abu Bakr said to her, "The Messenger of Allah (ﷺ) said: 'We do not leave inheritance; whatever we leave is charity.'" Fatima (as) became angry and severed ties with Abu Bakr (ra). She continued to avoid him until she passed away. He (i.e. al-Zuhri) said: She lived for six months after the death of the Messenger of Allah (ﷺ).
As we can see, Fatima's anger was narrated by Aisha, while her length of living was extra commentary given by al-Zuhri. This is even clearer in another version of this hadith found in Musnad Abi Bakr, pg. 74 - 75, Hadith # 38 by al-Maruzi which says:
قالت فهجرته فاطمة ، فلم تكلمه في ذلك حتى ماتت ، فدفنها علي رضي الله عنه ليلاً ، ولم يؤذن بها أبو بكر
She (i.e. Aisha) said: Fatima boycotted him. She did not speak to him until she passed away. Ali buried her at night, and did not allow Abu Bakr to attend.
In this narration, it is clear ‘Aisha is the one speaking, for it uses قالت which is feminine as opposed to قال, hence it cannot be al-Zuhri the one speaking. The chain is almost the same one as the others, except with two additional narrators being the famed Imam Abu Ya’la (author of the Musnad) and Abu Bakr b. Zanjaway, who is a Hafiz Imam praised by al-Dhahabi in Siyar A’lam al-Nubala, Vol. 12, p. 346 - 347
Moreover, Ibn Hajar says that the report is in fact connected (mawsul) in both Bukhari and Muslim and not disconnected (mursal), thus this claim is rendered as null and void. Furthermore, more hadiths exist with different chains that exclude Zuhri that narrate the same thing, such as in Jami` at-Tirmidhi 1609:
Narrated Abu Hurairah: That Fatimah came to Abu Bakr and 'Umar may Allah be pleased with them both, to ask them about her inheritance from the Messenger of Allah (ﷺ). They said: "We heard the Messenger of Allah (ﷺ) say: 'I am not inherited from.'" So she said: 'By Allah! I will never talk to you two again.' So she died having not talked to them."
Objection 2: It wasn’t out of anger
Upon reading the narration in Tirmidhi, it says:
'Ali b. 'Eisa said: "The meaning of not speaking to you two is: 'Never again regarding this inheritance, because you two are truthful.'"
The opponents of Fatima al-Zahra (as) often try to reduce her struggle to something as trivial as a disagreement at a picnic—where everyone shares a few harsh words, then moves on as though nothing significant happened. This portrayal is not only dismissive but deeply insulting to the reality of her stance. It’s striking how some Sunni explanations cling to this narrative, ignoring the weight of her resistance and the injustice she faced.
The narration provides no evidence that Fatima (as) ever accepted their response. On the contrary, her anger was evident, her objections loud, and her resistance steadfast. She called out the lack of support she received from the people, and Ali (as) continued to demand Fadak, not for personal gain but as a principled challenge to Abu Bakr and Umar’s actions. This wasn’t a fleeting disagreement—it was a fundamental rejection of oppression. Trying to reduce her righteous anger to a minor picnic quarrel doesn’t erase her struggle; it only exposes the fragility of the justifications used to defend her oppressors.
Moreover, the narration explicitly states that she was angry (غضبت), and anger, in this context, is in no way a positive or neutral reaction. It’s as if someone steals from another person, and when the victim declares, “I will never speak to you again,” the thief interprets it as, “Oh, they must be fine with what I took.” This level of reasoning is absurd. Her anger was a direct response to the injustice she experienced, not a passive acceptance of it. To twist this into a narrative of reconciliation or approval is both illogical and a blatant misrepresentation of the events.
Even Ibn Hajar al-'Asqalani admits the oddity of this argument in Fath al-Bari, Vol. 9, pg. 362 - 363:
وَكَذَا نَقَلَ التِّرْمِذِيُّ عَنْ بَعْضِ مَشَايِخِهِ أَنَّ مَعْنَى قَوْلِ فَاطِمَة لِأَبي بَكْرٍ، وَعُمَرَ: لَا أُكَلِّمُكُمَا، أَيْ: فِي هَذَا الْمِيرَاثِ، وَتَعَقَّبَهُ الشَّاشِيُّ بِأَن قَرِينَةَ قَوْلِهِ: غَضِبَتْ تَدُلُّ عَلَى أنَها امْتَنَعَتْ مِنَ الْكَلَامِ جُمْلَةً وَهَذَا صَرِيحُ الْهَجْرِ. فَلَا يُعَارِضُ مَا فِي الصَّحِيحِ مِنْ صَرِيحِ الْهُجْرَانِ، وَلَا يَدُلُّ عَلَى الرِّضَا بِذَلِكَ.
Similarly, Imam Tirmidhi also reported from some of his scholars that the meaning of Fatima's statement to Abu Bakr and Umar, "I will not speak to you," refers to the issue of inheritance. Al-Shashi followed up by stating that the indication of her statement, "She became angry," implies that she refrained from speaking altogether, which clearly indicates her ignoring him. So, what is in the authentic hadith regarding her clearly ignoring him should not be contradicted, nor does it indicate approval of that action.
Imam al-Shahashi is one of the huge Shafi’i scholars, who objected to this explanation as referring to ignoring her and Ibn Hajar agreed that there is no indication of approval in this hadith, it is nothing except unreasonable speculation that is not apparent in the hadith.
Fatima (as) invoked her duas against Abu Bakr
In some hadiths, we are provided with additional context that sheds more light on Fatima's (as) perspective. For example, al-Baladhuri in Ansab al-Ashraf, Vol. 10, pg. 79 records:
المدائني عن سعيد بن خالد مولى خزاعة عن موسى بن عقبة قال… قالت: والله لا أكلمك قال: والله لا أهجرك. قالت والله لأدعون الله عليك، قال: لأدعون الله لك.
Narrated Al-Mada'ini from Sa'eed ibn Khalid, servant of Khuza'a from Musa ibn Uqba who said:
He (Abu Bakr) said: "By Allah! I will not leave speaking with you." She said: "By Allah! I will pray to Allah against you." He said: "But I will pray to Allah for you."
Should anyone be unaware, the wording mentioned in this hadith, is the same kind of dua Rasulullah (saw) would make against the Quraysh, to curse them. اللهم عليك بأبي بكر would essentially mean ‘Oh Allah destory (or curse) Abu Bakr’. So this is no mere dua, and proof for this meaning is as mentioned in Sahih al-Bukhari 2934:
اللَّهُمَّ عَلَيْكَ بِقُرَيْشٍ
Allahuma 'alayka bi-Quraysh
This dua of the Prophet is no positive thing, it’s as Ibn Hajar describes in his Fath al-Bari, Vol 19, pg. 417:
وَقَالَ اللَّهُمَّ عَلَيْكَ بِأَبِي جَهْلٍ أَيْ بِإِهْلَاكِهِ
His saying i.e. ‘Allahuma Alaika Abi Jahl' means, Oh Allah, destroy him.
Fatima’s will that Abu Bakr does not attend her funeral
It is well-attested and recorded that Abu Bakr did not attend the funeral of Fatima (as), because her boycott against Abu Bakr remained until her death. She made it clear to anyone who studies her actions that she not only disagreed with Abu Bakr, but actively opposed him. In her last will, she requested Imam Ali (as) to bury her secretly so her oppressors will not have the opportunity to attend her funeral out of spite against them.
It’s recorded in Sahih Ibn Hibban, Vol. 11, pg. 152- 156, Hadith # 4823:
فَأَبَى أَبُو بَكْرٍ، أَنْ يَدْفَعَ إِلَى فَاطِمَةَ مِنْهَا شَيْئًا، فَوَجَدَتْ فَاطِمَةُ، عَلَى أَبِي بَكْرٍ مِنْ ذَلِكَ، فَهَجَرَتْهُ فَلَمْ تُكَلِّمْهُ، حَتَّى تُوُفِّيَتْ، وَعَاشَتْ بَعْدَ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ سِتَّةَ أَشْهُرٍ، فَلَمَّا تُوُفِّيَتْ دَفَنَهَا عَلِيُّ بْنُ أَبِي طَالِبٍ رِضْوَانُ اللَّهِ عَلَيْهِ لَيْلًا، وَلَمْ يُؤْذِنْ بِهَا أَبَا بَكْرٍ
Abu Bakr refused to give Fatima any of it so Fatima was angry and disappointed with Abu Bakr and she never spoke to him until she died. Fatima survived the Prophet (s) by six months, and when she died, Ali buried her at night and forbade Abu Bakr from attending her burial.
It was the same tradition recorded in Sahih Muslim 1759a and in Tabari’s Tarikh al-Tabari, Vol 9 pg. 196 (Arabic). In another report, read in Musannaf Abd al-Razzaq, Vol. 4, pg. 240, Hadith # 6757 - 6759:
عبد الرزاق عن ابن جريج وعمرو بن دينار أن حسن ابن محمد أخبره أن فاطمة بنت النبي صلى الله عليه وسلم دفنت بالليل قال فر بها علي من أبي بكر أن يصلي عليها، كان بينهما شئ. عبد الرزاق عن ابن عيينة عن عمرو بن دينار عن حسن ابن محمد مثله إلا أنه قال: أوصته بذلك. عبد الرزاق عن معمر عن عروة عن عائشة أن عليا دفن فاطمة ليلا ولم يؤذن بها أبا بكر.
Abd al-Razzaq narrated from Ibn Jurayj and Amr b. Dinar that Hasan b. Muhammad informed him that Fatimah, the daughter of the Prophet (saw), was buried at night. He said that Ali fled with her from Abu Bakr to pray over her, there was a dispute between them.
Abd al-Razzaq narrated from Ibn Uyaynah from Amr b. Dinar from Hassan b. Muhammad, similar to the above except that he said: "She entrusted him with that."
Abd al-Razzaq narrated from Ma'mar from Urwah from Aisha that Ali buried Fatima at night and Abu Bakr did not lead the funeral prayer for her.
It is evident that Fatima (as) herself requested that Abu Bakr not attend her burial, a decision rooted in her profound anger toward him. She explicitly included this in her will, entrusting Ali (as) to ensure her wishes were carried out. By keeping the burial a secret, she primarily sought to prevent Abu Bakr from being informed or present, making it clear that her displeasure with him persisted even in her final moments. This act stands as a powerful testament to her enduring opposition and the depth of her grief over the injustices she endured. Ali (as) agreed to carry out her will seeing Fatima (as) justified in what she was doing without objecting to it.
Fatima’s will that Aisha does not disturb her
We read in Ibn Hajar’s al-Isti’ab pg. 927 - 928:
فَلَمَّا تُوُفِّيَتْ جَاءَتْ عَائَشَةُ تَدْخُلُ، فَقَالَتْ أَسْمَاءُ: لا تَدْخُلِي. فَشَكَتْ إِلَى أَبِي بَكْرٍ، فَقَالَتْ: إِنَّ هَذِهِ الْخَثْعَمِيَّةَ تَحُولُ بَيْنَنَا وَبَيْنَ بنت رسول الله صلى الله عليه وسلم، رقد جَعَلَتْ لَهَا مِثْلَ هَوْدَجِ الْعَرُوسِ- فَجَاءَ أَبُو بَكْرٍ، فَوَقَفَ عَلَى الْبَابِ، فَقَالَ: يَا أَسْمَاءُ، ما حملك على أن منعت أَزْوَاجَ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَنْ يَدْخُلْنَ عَلَى بِنْتِ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ، وَجَعَلْتِ لَهَا مِثْلَ هَوْدَجِ الْعَرُوسِ؟ فَقَالَتْ: أَمَرَتْنِي أَلا يَدْخُلَ عَلَيْهَا أَحَدٌ
When she (Fatima) died, Aisha arrived with the intention of coming in, but 'Asma said to her: ‘Don’t enter’. Aisha complained to Abu Bakr that: ‘This woman has prevented me from entering upon the Prophet’s daughter.’ Abu Bakr then personally asked Asma: ‘Why do you prevent the wife of the Prophet (s) from entering?’ She replied: ‘She (Lady Fatima) had issued a directive preventing anyone from entering upon her.’
This has also been recorded in
Sunan al-Kubra. Vol. 4, pg. 56, Hadith # 6930 by al-Bayhaqi
Usud al-Ghaba pg. 1566 by Ibn al-Athir
Abateel wal-Manakeer. pg. 61 - 63 by al-Jawraqani (d. 500 H)
Al-Dhuriya al-Tahira, pg. 112 by al-Dawlabi (d. 300 H)
These references prove that Sayyida Fatima (as) was angry at both Abu Bakr and Aisha, those that Sayyida Fatima (as) are angry at cannot be the most beloved of Rasulullah (s).
Objection 3: Fatima was pleased with Abu Bakr
Some Sunnis object that Abu Bakr did attend the funeral of Fatima (as) by the permission of Ali (as). However, these hold no credibility and are unreliable as Ibn Hajar al-’Asqalani informs us in his al-Isaba. Vol. 8, pg. 267:
وروى الواقدي عن طريق الشعبي قال: صلى أبو بكر على فاطمة وهذا فيه ضعف وانقطاع. وقد روى بعض المتروكين عن مالك عن جعفر بن محمد عن أبيه نحوه ورواه الدارقطني وابن عدي
Al-Waqidi reported through Al-Sha'bi that Abu Bakr prayed over Fatima, but this narration is weak and interrupted. Some unreliable narrators reported from Malik, from Ja'far b. Muhammad, from his father, a similar report, which was also narrated by Al-Daraqutni and Ibn 'Adi.
The tradition often cited by Sunnis to support the view that Fatima died pleased with Abu Bakr is reported by al-Sha’bi in mursal (disconnected) form, meaning it is unreliable.
This is because Al-Sha’bi’s event that he claims has occurredl took place before his birth as Ibn Hazm records in al-Muhalla, Vol. 11, pg. 267:
ولم يولد الشعبي إلا بعد موت عمر رضي الله عنه بسنتين
Al-Sha’bi was born two years after the death of Umar.
Both Albani (Difa’ an al-Hadith al-Nabawi, pg. 82) as well as Ibn Uthayman (Sharh al-Mumti', Vol 3 pg. 300) state that:
والمرسل من أقسام الضعيف، فلا تقوم به الحجة
Mursal is a kind of weak [Hadith], hence its not hujjah.
Al-Shawkani in Irshad al-Fuhul, Vol. 2, pg. 1132 says:
تقدم رواية من روى المسند على رواية من روى المرسل
The Musnad narration precedes the Mursal narration.
Therefore, because al-Sha’bi’s narration contradicts what the Sahih says (that Fatima was angry), then his report is discredited as you can’t take a weak mursal over a reliable musnad narration. But also, al-Sha’bi’s maraseel are specifically rejected as stated by Ibn Abd al-Barr in al-Tamhid, Vol 9 pg. 300:
ومراسيل الشعبي ليست عندهم بشئ
The mursal of al-Sha’bi according to them is worth nothing.
Al-Qastalani also states in Irshad al-Sari, Vol. 6 pg. 473:
ومراسيل الشعبي ليست بحجة مطلقا لا سيما ما عارضه الصحيح
The Mursal of al-Sha’bi is not hujjah at all, especially when it contradicts the Sahih.
Objection 4: Fatima stopped asking for Fadak
Some argue that because Fatima (as) eventually stopped asking for Fadak it means that she accepted the authority of Abu Bakr. This is obvious absurdity, and completely untrue for realizing that arguing with a stubborn person leads you nowhere, is in no way equivalent to conceding the argument.
For example, in Sunan Ibn Majah 51:
It was narrated that Anas b. Malik said: "The Messenger of Allah (ﷺ) said: 'Whoever gives up telling lies in support of a false claim, a palace will be built for him in the outskirts of Paradise. Whoever gives up an argument when he is in the right, a palace will be built from him in the middle (of Paradise). And whoever had good behavior, a palace will be built for him in the highest reaches (of Paradise).'"
As this hadith reads, you giving up an argument isn’t equivalent to you conceding the other person is right.
Secondly, Fatima (as) had many attempts put out to take back her rights, so it cannot be said she was mercy okay with it but when she tried hard many times.
In Sahih al-Bukhari 3711 it says Fatima (as) sent someone to get her claim for inheritance.
In Sahih al-Bukhari 3092 it says Fatima personally asked Abu Bakr for her inheritance.
In Sahih al-Bukhari 4035 it says Fatima brought al-’Abbas alongside her to claim inheritance.
This shows that Fatima (as) made several attempts to get her inheritance rights, but every time was denied on the same basis despite bringing forth evidence from her witnesses and the Qur’an.
Shi’a sources on Fatima’s views
We read in Ma’sat al-Zahraa (as), pg. 66 - 67 by Shaykh Murtadha al-’Amili:
ولما دخلا عليها قالا لها : كيف أنت يا بنت رسول الله؟! فقالت: بخير والحمد لله. ثم قالت لهما: أما سمعتما النبي (ص) يقول: فاطمة بضعة مني فمن آذاها فقد آذاني ومن آذاني فقد آذى الله؟ قالا: بلى. قالت: والله لقد آذيتماني. فخرجا من عندها وهي ساخطة عليهما».
"When they entered upon her, they said to her, 'How are you, O daughter of the Messenger of Allah?' She replied, 'I am well, praise be to Allah.' Then she said to them, 'Have you not heard the Prophet (peace be upon him) say: 'Fatimah is a part of me, whoever hurts her has hurt me, and whoever hurts me has indeed hurt Allah'?' They replied, 'Yes.' She said, 'By Allah, you have indeed hurt me.' So they left her while she was angry with them."
Footnote: The report is from Dala'il al-Imamah and the chain of this report is reliable. This report can also be found with another chain in a Zayidi book; Imam al-Mansur Abdullah Ibn Hamza’s al-Shafi, Vol. 4, pg. 659 - 660 narrated by Jabir b. Abdullah al-Ansari (ra).
It was also recorded with another chain in Saduq’s Illal al-Shara’i. Vol. 4, pg. 355. Another report can also be found in Amali al-Saduq, Ch. 94, H. # 9:
`Ali b. Abi Talib was asked why he had buried Fatima the daughter of the Messenger of Allah (s) at night. So, he said: Surely, she was angry with the people, and she disliked having them present at her funeral. It is also forbidden for those who align with them to pray over one of her descendants.
This report can be found with another chain to Ibn Abbas in Manaqib Ibn Shahrashub, Vol. 3, pg. 416 with the addition of al-Sayyid al-Himyari’s poetry regarding Fatima's anger.
We find such narrations about Fatima (as) not wanting Abu Bakr and Umar at her funeral in Zayidi sources as well, in the same book quoted above, al-Shafi, Vol. 4, pg. 647 - 649, it narrated by Imam al-Baqir (as) and Imam Ali (as).
A final objection that some ignorantly bring forth is that Fatima (as) swore not to speak with Abu Bakr & Umar, yet she spoke with them in the narrations reported above. So, did she break her oath?
The answer is no, she did not. She said she would never speak with them, that means never initiate contact with them and ask them for anything. However, if they initiated contact with her then this is different, and she is not breaking her oath when replying to them.
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